of fruitfulness Rev. 2.10 Be thou Faithful to the Death and I will give â—hee a Crown of Life 1 Thess. 2.19 What is our Hope or Ioy or Crown of Rejoicing Are not even ye in the presence of our Lord Iesus Christ at his coming Vse 1. Let this asswage the Envy and Trouble of the meanest If thy Gifts be mean thy Account will be so much the easier Alas it is no easy thing to stand in the Judgment How much have others to account for 2. To perswade those who have received greater Gifts than others to do so much the more good with them That which God will accept from others he will not accept from you You will be deeper in the state of Condemnation if your Fruit be not proportionable The Rich in this World must be rich in good Works 1 Tim. 6.18 That they do good that they be rich in good VVorks ready to distribute willing to communicate Those that have more Helps than ordinary should have the more Grace He fenced it and gathered out the Stones thereof and planted it with the choicest Vine c. and looked that it should bring forth Grapes Isa. 5.2 Heb. 6.7 8. The Earth which drinketh in the Rain that cometh oft upon it and bringeth sorth Herbs meet for them by whom it is dressed receiveth Blessing from God But that which beareth Thorns and Briars is rejected and is nigh unto Cursing whose end is to be burned So for them that have more Grace Others have common Mercies but you have the great and special Mercies and should not you abound in Love and Holiness You are made partakers of a Divine Nature and therefore you should be somewhat more than ordinary Men. You have the Spirit and will you not walk in the Spirit and mortify the Flesh by it Surely God expecteth more from you for he hath given you more and will do more for you As there is a great difference between Heaven and Hell so should there be between your Lives and theirs that shall perish for ever A SERMON UPON DEUT. XXXII 51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-Kadesh in the Wilderness of Zin because ye sanctified me not in the midst of the Children of Israel I Shall give you some Strictures or short Notes on this Scripture The Words contain a Reason why Moses and Aaron were shut out of Canaan Because of their Sin at Meribah-Kadesh or the Waters of Strife Their Sin is doubly expressed here 1. Ye trespassed against me 2. Ye sanctified me not The one Expression seemeth to imply a Sin of Commission Ye trespassed against me that is disobeyed God The other a Sin of Omission Ye sanctified me not in the Eyes of the Children of Israel Or rather the one is a more general Expression it was a Trespass The other more particular shewing what sort of Trespass it was Not sanctifying God For the first This Sin is called Numb 27.14 A Rebellion against the Commandment of the Lord. In the Text a Trespass or a Transgression For the second More particularly Not sanctifying God is a Transgression with a Scandal annexed to it To sanctify God is to carry our selves to him as to a God of such Glory and Power to fear him above all and to love him and trust him above all In short to do that which God commandeth depending upon his Word and Promise by which we ascribe to him the Glory of his Truth Goodness and Power as counting him worthy to be feared and trusted whatever Temptations we have to the contrary Thus Isa. 8.13 Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread 1 Pet. 3.15 Sanctify the Lord God in your Hearts and be ready always to give an answer to every Man that asketh you a Reason of the Hope that is in you with meekness and fear There was a Scandal annexed for it is said in the Text Among the Children of Israel and in the midst of the Children of Israel And elsewhere in the Eyes of the Children of Israel They publickly dishonoured God before all the People Moses used like words of Unbelief when the People lusted for Flesh at Taberah as now he did at Meribah when they murmured for want of Water Numb 11.21 22. And Moses said The People among whom I am are six hundred thousand Footmen and thou hast said I will give them Flesh that they may eat a whole Month. Shall the Flocks and the Herds be slain for them to suffice them Or shall all the Fish of the Sea be gathered together for them to suffice them And the Lord said unto Moses Is the Lord's Hand waxed short thou shalt see now whether my Word shall come to pass to thee or not Unbelief will be always urging Difficulties against God's Promises But there was no threatning then that Unbelief was only professed in Secret only before the Lord but this was before all Israel And both Moses and Aaron are charged with this Sin and being both Partners in the Transgression they are both concerned in the Chastisement both are shut out of Canaan and died the one at Mount Hor the other at Mount Nebo Doct. That the Sins even of God's Children may cost them dear here in this World I. I shall reflect on the Instance in the Text. II. Give you general Reasons I. To give you some Reflections on the Instance in the Text. The History of it you have Numb 20. The People when the Water failed gather together against Moses and Aaron to chide ver 3. that is to resist or speak with bitter and reproachful words They menaced and therefore Moses and Aaron withdrew for fear of them and because of their Outrages and fell upon their Faces praying in the Door of the Sanctuary ver 6. and it is said the Glory of the Lord appeared to them that is in the Cloud as a sign that he heard their Prayer and would save them And the Lord biddeth Moses ver 8. to take his Rod and he and Aaron to speak to the Rock to give out Water enough for all Israel for them and their Beasts And this speaking to the Rock was to be done in the sight and hearing of all the People Upon this Moses and Aaron gather all the Congregation together before the Rock ver 10 11. and then he said Hear now ye Rebels must we fetch Water for you out of this Rock And he lift up his Hand and with his Rod smote the Rock twice and Water came out abundantly and the Congregation drank and their Beasts also This is the account of the History The Question now is Wherein was Moses his Sin in all this Some think in that Moses smote the Rock and spake to the People It is not said that he spake to the Rock as he is commanded by God he should only have spoken to the Rock not have smitten it But when God biddeth him take his Rod
hath spent his Time well but the Apostle commands Eph. 5.15 16. See that ye walk circumspectly not as Fools but as Wise redeeming the Time because the days are evil Those other are the worst Fools who make no Provision for the future they part with Jewels for Trifles SERMON XII TITUS II. 13 Looking for that blessed Hope c. I Observed 1. The Teacher The Grace of God 2. The Lesson the whole Duty of our Heavenly Calling To deny Vngodliness and Worldly Lusts and to live soberly righteously and godly c. 3. I come to the third general Branch The Encouragements to Learning here are two Eternal Life and Christ's Death There are two great Principles of Obedience Gratitude and Hope Gratitude or Thankfulness because of the Obligation that is left upon us from Christ's Death and then Hope because of the glorious Reward that is set before us So that whether we look backward or forward we meet with Obligations to Obedience Backward there is an excellent Merit ver 14. Who gave himself for us to redeem us from all Iniquity c. Forward there is a glorious Hope Looking for that blessed Hope c. There is nothing lost by God's Service the Lord might deal with us out of Soveraignty and rule us with a Rod of Iron but he is pleased to draw us with the Cords of a Man and with Bands of Love Hos. 11.3 to indent with us and propound Rewards as if we were altogether free before the Contract Men do not use to covenant with their Slaves we are bound to serve him whether there had been any Reward or no but the Lord will not leave us without an Encouragement We are apt to have hard Thoughts of God and to think him harsh and austere requiring Work but not giving Wages But consider we have the highest Motives as well as the noblest Work we are not only to live soberly righteously and godly in the present World but to look to the blessed Hope Life and Immortality is brought to light by the Gospel There is no such Encouragement to vertuous living any where as in the Gospel Lactantius saith of the Heathens Virtutis vim non sentiunt cujus premium ignorant They do not feel the force and transforming Power of Vertue because they are ignorant of the Reward of Vertue The Heathens had no such Encouragement as Immortality and Eternal Life and the happy Enjoyment of God and Christ for evermore But to handle the words a little more distinctly We have here 1. the Reward it self called a blessed Hope Then 2. the time when it shall be accomplished to the full at the coming of the Lord. Both these things you must look for Christians as often as you think of Eternal Life you must also think of Christ's Appearing Before we enter into Glory we must first give an Account Carnal Men fancy a Heaven without a Day of Judgment they would be saved but they would not be called to an audit and reckoning with God Many can brook sitting upon the Throne with Christ but not coming before his Tribunal but they that would live holily must look for both the blessed Hope and the glorious Appearing of Christ. Many Points may be observed out of this Verse Doct. I. That looking for the blessed Hope conduceth much to the Advancement of the Spiritual Life I. What this Looking is II. What Influence and Power it hath to work us to the Spiritual Life I. What this Looking is It implies Patience but chiefly Hope 1. Patience in waiting God's Leisure Patience is a Grace very needful in our Pilgrimage where we are exercised with so many Difficulties Heb. 10.36 For ye have need of Patience that after ye have done the Will of God ye might receive the Promise you do not only need Holiness but Patience It is long before we can bring our Hearts to do the Will of God but after that is done you have need of Patience that you may wait God's Leisure for your Reward For the Reward is not given till there be time for Labour and Exercise and Troubles coming on make time seem very long Whatever Grace we may spare we cannot spare Patience if we would persist in well-doing for we are to wait for the blessed Hope The good Ground bringeth forth Fruit with Patience Luke 8.15 Look as the Ground endures the Plough the Harrow the Cold the Frost that in due time the Seed may spring up so we have need of Patience that we may wait upon God for the blessed Hope And as Patience is very needful in the present Life so it is inseparable from Hope 1 Thess. 1.3 it is called the Patience of Hope To every Grace he gives a proper Action there is the Work of Faith the Labour of Love and the Patience of Hope Faith propounds Work Love makes us to labour and sweat at it and Hope makes us wait with Patience for our Reward and Recompence Rom. 8.25 But if we hope for that we see not then do we with Patience wait for it What we hope for we wait with Patience for between Hope and Having there is an intervening time to exercise Patience There is want of the thing desired and Delays are troublesome Now to keep looking is a Work of Patience 2. It chiefly implies Hope This looking for is the formal Act of Hope an actual Expectation of Blessedness to come Now because there 's a bastard and blind Hope and there is a regular and good Hope 2 Thess. 2.16 Who hath given us everlasting Consolation and good Hope through Grace therefore let me tell you First What this Expectation is not Secondly What it is First Negatively what it is not 1. It is not a blind Hope such a Hope as is found in Men ignorant and presumptuous that regard not what they do Presumption is a Child of Darkness as Hope is a Child of Light Presumption is the Fruit of Ignorance and Inconsideration When Men are once serious they find it the hardest matter in the World to hope for guilty Nature in it self is more presagious of Evil more inclinable to Fear and Sorrow than to Joy and Hope But yet a blind Confidence is very common because Men do not consider what they do but hand over head make a full account that they shall go to Heaven without Warrant and without Evidence And therefore you shall find it is one of the first things God works by the Word to break down our former carnal Hopes and make Men see they are out of the way lost and undone Creatures Paul in his presumptuous State thought he had as much to shew for Heaven as any Man in the World Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died The Commandment coming in full Conviction upon his Heart he began to be serious and then he found himself lost and obnoxious to God's Judgment The Excellency of Hope doth not lie in the Strength
are to be pitied who are provoked to Sin yet the Provocation excuses not the Sinner Moses had led them by God's Direction to this Place and there they murmured against him when they wanted Water and to such a height that he was fain to take shelter in the Sanctuary to avoid their Fury But this doth not excuse Moses Psal. 106.32 They angred him at the Waters of Strife so that it went ill with Moses for their sakes Their Peevishness provoked him yet because he commanded not his Passion he was punished with an exclusion out of Canaan Aaron upon another occasion thought to excuse himself Exod. 32.22 Let not the Anger of my Lord wax hot thou knowest this People that they are set on Mischief c. But Aaron's Sin was so great that God was very angry with him and thought to have destroyed him if Moses had not prayed for him as you may see Deut. 9.20 The Lord was very angry with Aaron to have destroyed him and I prayed for Aaron also at the same time Alas these Excuses are frivolous 't is long of others and consider the great Injuries I received Every Man is to answer for his own Actions and cannot be hurt by others without his own Consent 4. Both the Persons were in publick Offices the Magistracy and the Ministry and the highest and most eminent of their Rank The one chief Governour of Israel the other High-Priest God will spare none yea the higher they are the greater are their Offences because of the influence of their Example and therefore their Lot will be the harder God will reckon with them when he passes by others If any the Duty of whose place obliges them to be eminent in Faith and Holiness miscarry the Provocation is the greater As David's Sin is aggravated by his Office I anointed thee King over Israel 2 Sam. 12.7 And the Priests are sorely threatned Mal. 2.7 8. The Priests Lips should keep Knowledg and they should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts But ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts Their Negligence and Errors are greater than others they should be Examples to the Flock 1 Pet. 5.3 2 dly The nature of the Crime 1. It was a spiritual one They did not sanctify God in obeying and depending upon his Word before the Eyes of the People We only look to outward gross Sins but spiritual Sins we take no notice of There are Sins in genere moris and in genere fidei Sins against our Moral Duty and Sins against the Rule of Faith There are Peccata majoris infamiae and peccata majoris reatus Sins of greater Infamy and more publickly hateful and Sins of greater Guilt Of the first sort are Murder Adultery Theft c. Natural Light puts a Brand upon these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.19 The Works of the Flesh are manifest which are these Adultery Fornication Vncleanness Lasciviousness These smell rank in Nature's Nostrils every one knoweth them to be great Sins and a Child of God doth hardly fall into these sensual Villanies But there are other Sins of a more spiritual Nature such as want of Love to God and Faith in Christ and hope of eternal Life or such necessary degrees of either as may enable us to honour him in the World Few take notice of these but God judgeth not as Man judgeth these may be more dangerous as being not only against our Duty but our Remedy Few think distrustful Thoughts or distracting Cares or sinful Fears or immoderate Sorrow are such grievous Distempers as they afterwards prove to be till they cherish them so long that they find the Grievousness of the Sin in the Greatness of the Punishment 2. It was a sudden occasional Passion or fit of Impatience But by that we may give place to Satan and grieve the Spirit of God Eph. 4.26 27. Let not the Sun go down on your Wrath neither give place to the Devil and ver 30. Grieve not the holy Spirit of God Therefore we should watch against the sudden Disorders of our Passions and Affections otherwise we may do that in a moment the Effects of which will not be altogether blotted out by a long Repentance If we give way to excessive Anger we open a Door to Satan and give him an advantage to excite us to more Evil and the Work of Grace may be so darkened in us that we may long miss of Comfort If we once let the Fire be kindled it will presently send up a black Smoak whereby we dishonour our Profession and provoke God And whatever just cause of Provocation we have we are to overcome and bridle the Exorbitances of our Passions for tho we be provoked we must not provoke God 3. The Sin consisted in this that the Exemplariness of their Faith and Obedience was somewhat obscured We should look to this to have a Faith that will not only save our selves but tend to the Glory of God 2 Thess. 1.11 12. We pray always for you that our God would count you worthy of this Calling and fufil all the good Pleasure of his Goodness and the Work of Faith with Power that the Name of our Lord Iesus Christ may be glorified in you and ye in him We may not be guilty of other Mens Sins We must have Grace not only for our own private Benefit that we may be saved but for a more publick Good that God may be glorified and others edified by our Example Many make an hard shift to go to Heaven they may have Grace enough for their own Salvation but yet have not Grace enough for the Honour and Exaltation of God in the World Now it is a great Fault especially in the Eminent if they neglect the glorifying of God in the Eyes of others Noah was raised up in his Age to condemn the World Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark for the saving of his House by the which he condemned the World that is of their Security and contempt of God's Warnings Thus Moses and Aaron should have condemned the Israelites by their own Faith and ready Obedience And if we do not mind this in our selves we are the more culpable before God 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good Works which they shall behold glorify God in the Day of Visitation that is in the Day when he shall please to visit them by his saving Grace Otherwise we are accountable for those Sins we draw others into And so a Man may sin after he is dead as his Example out-liveth him In short God is severe upon his scandalous Children though he may pardon their Faults as to Eternal Punishment yet they smart for it
forewarned in peaceable times of approaching Troubles and the rather because we are so apt still to promise great things to our selves 2 VSE Is of Reproof of several sorts 1. Of those that suffer per Force by compulsion and constraint not willingly It is not enough to bear the Cross but we must take it It is said of the three Children That they yielded their Bodies that they might not Serve nor Worship any God except their own God Dan. 3.28 that is they chearfully suffered themselves to be cast into the Furnace rather than Worship any but the true God Many suffer but it is unwillingly and against stomach with repining and impatience under the Hand of God like refractory Oxen that draw back and are loth to submit their Necks to the Yoke especially such as have not been acquainted with sufferings Patience per force is no true Patience little better than the Patience of the Devils and Damned in Hell who suffer Misery and Torment against their Wills being forced to it Rebellion and want of Subjection is the very Curse of Crosses it maketh the burden heavier than otherwise it would be and causeth God to redouble his strokes as a stubborn Child under the Rod hath the more blows 2. Those that murmur not against the Cross in general but such a Cross if it were any other they could bear it Christ saith Take up the Cross indefinitely whatever God is pleased to lay on us we must not be our own Carvers but stand to God's allowance The Patient is not to choose his own Physick God knows what is best for us Men under their Troubles wish that God would afflict them in another kind lay any trouble upon them rather than that which is laid and think they could bear it better The poor Man wisheth any other Cross but Poverty the sick Man he could bear Poverty better than the Pain of Sickness he that hath a long and lingring sickness wisheth for a sharp fit so it might be short and on the contrary another feeling a sharp and violent Sickness could wish for a longer so it were less painful Thus we are apt to dislike our Cross which God layeth on us for the present But this is Disobedience to God and Folly too for if God should leave us to our selves to choose our own Crosses we should choose worse for our selves than the Lord doth that affliction which is hurtful and dangerous for us The Lord knows what is best for us and in what Vein to strike us 3. Those that desert their Duty and their Station as being discouraged by the Cross These are more culpable than the former Psal. 125.5 As for such as turn aside unto their crooked ways the Lord shall lead them forth with the workers of iniquity He had been speaking of the rod of the wicked resting on the lot of the righteous Ver. 3. and therefore by them that turn aside he meaneth such as dare not trust God nor adhere to the Comfort of the Promises these are in the same rank with open Enemies Rev. 21.8 The fearful and unbelieving are joined together 4. Those that seek to make their worldly advantage and the Profession of the Gospel agree further than they ever will and when they cannot frame the World and their Conveniencies to the Gospel they will fashion a Gospel to the World and their carnal Courses in it It is pity such had not been of the Lord's Councel when he first contrived and preached the Gospel that they might have helped him to some discreet and mild course that would have served the turn for Heaven and Earth but do what ye can the way is narrow that leadeth to life Mat. 7.14 Take my yoke upon you c. and ye shall find rest unto your souls Matth. 11.29 5. Those that suffer but it is for their evil doing these take not up the Cross of Christ but the Cross of the Thieves Or if a Man put himself upon needless danger he taketh not up Christ's Cross but his own and so hath his amends in his own hands Afflictions so coming may be sanctified by Repentance good in their Use though not in their Cause When we suffer for our faults we ought to bear it patiently but we cannot suffer so chearfully 1 Pet. 4.15 But let none of you suffer as a murderer or as a thief or as an evil doer or as a busie body in other mens matters 3 VSE To press us to take up the Cross and to take heed of grudging and heartless discouragement Now that you may so take up the Cross see the Hand and Counsel of God in it So it was as to Christ's Cross Acts 2.23 Him being delivered by the determinate counsel and foreknowledg of God ye have taken and by wicked hands have crucifyed and slain Joh. 18.11 The Cup which my Father hath given me c. and so as to the Christian's Cross 1 Thes. 3.3 That no man should be moved by these afflictions for your selves know that we are appointed thereunto All things must obey God's appointment and every one must yield up himself to the disposal of God And we have Christ's Example who took up his Cross for us and doth not call us but to walk in such ways as he hath trodden before us 1 Pet. 2.21 For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps He hath paved the way with the blessing of his Example whatever the Cross be Are we Banished our Countrey Our Lord Jesus was a stranger upon Earth and when he was in the Cradle he was carryed into Egypt Are you poor you cannot be poorer than Christ who had not where to rest his Head Are you constrained to hard Fare He thought a draught of Water a courtesie Iohn 4.7 Iesus saith unto her Give me to drink And on the Cross they gave him Vinegar to drink when he was athirst Christ Preached in a Boat in the midst of the Waves Do but read the History of Christ's Life and the hardship he endured and will you be scandalized at a little suffering Are you reproached Christ himself was called a Devil accused of Blasphemy and Sedition and you must not think to be better used than he was Quum Christus ipse crucem supplicia passus sit tantùm illis pretii accessit ut nemo istis dignus sit saith Luther Since Christ hath endured the Cross there hath such a Value and Honour accrued to it thereby that no Man is worthy to have this Honour put upon him We bear it together with Christ Rom. 8.26 The Spirit also helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.13 He will with the Temptation also make a way to escape that ye may be able to bear it Such a Master may well expect chearful Servants He will give us Peace and Comfort in all our Sufferings Iohn 16.33 These things I have spoken unto you that in
former Prophets There are so many Degrees mentioned first they grow slight and careless and do not care to hear what you say then they refuse to obey what they have heard then they grow Sermon-Proof they can hear and have no Benefit by it As long as the Word doth any way affect a Sinner there is some Hope but within a while Conscience smiteth not and Men have gotten the Victory over their Fears and Scruples And thus they go on from natural to voluntary and from voluntary to judicial Hardness of Heart and so are a ready Prey for the Devil 8. Dilatory Excuses are the last Refuge of an hard Heart When they can no longer withstand a Conviction they adjourn and put off the Compliance with God's Will and so elude the Importunity of the present Conviction Felix his Heart boggled Acts 24.25 And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled and said Go thy way for this time when I have a convenient Season I will call for thee Mind the present Season when God is affording Opportunities of getting Grace Heb. 3.7 8. To Day if ye will hear his Voice harden not your Hearts Psal. 119.60 I made haste and delayed not to keep thy Commandments Zacheus Luke 19.6 he made haste and came down and received him joyfully Peter and Andrew Mark 4.20 They straitway left their Nets and followed him Paul Gal. 1.16 Immediately I conferred not with Flesh and Blood If God hath given you any Will and Inclination for the present it is an Advantage Sin the longer it continueth the stronger it groweth He that doth not go over at the Fountain-head will not be able to go over when the Stream groweth broader and the farther he goes downward the broader still he findeth it Every Day 's Impenitency bringeth on a new Degree of Hardness Would a Man that is to drink that which to his knowledg is poisoned put the more into his Cup and then take it off out of a Presumption that at length he shall find an Antidote Alas thou may'st be poisoned and dead before the Antidote comes SERMON III. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts Vse 1. OF Trial. Is this our State Take the two Properties to judg by Insensibleness and Inflexibleness First A hard Heart is insensible insensible of Providences of the Word and of the State of the Soul 1 st Insensible of Providences 1. Of Mercies Either of the Author of Mercies they never look up to the God of their Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold As Swine that feed upon the Acorns but never look up to the Tree from whence they fall Cant. 4.1 Behold thou arâ— fair my Love behold thou art fair thou hast Doves Eyes As Doves peck and look uâ—ward It is a sign of a tender Heart to see God in every Mercy A drowsy and unattentive Soul never heedeth it is wholly swallowed up in present Enjoyments and looketh no farther It is our Privilege above the Beasts to know the fâ—rst Cause other Creatures live upon God but they are not capable of knowing God they glorify God in their Kind but we may know him Idolatry and Sottishness had never crept into the World if Men had owned the first Cause Or of the End of Mercies which is to draw in our Hearts to God therefore they are called Cords of a Man Hosea 11.4 I drew them with Cords of a Man with Bâ—â—ds of Love Esther 6.3 What Honour and Dignity hath been done to Mordecaâ— for 〈◊〉 2 Sam. 7.2 Thâ—â— the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When the Heart is urging to Duty upon this score God hath been good to me he hath given me Food and Raimâ—â—â— What have I done for God Now the Heart is hard when we are not sensible of his daily Providence and gracious Supplies in this kind 2 Sam. 12.7 8 9. Thus saith the Lord God of Israel I anointed thee King over Israel and delivered thee out of the Hand of Saul And I gave thee thy Master's House and thy Master's Wives into thy Bosom and gave thee the House of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord to do evil in his sight David had lost his Awe of God because he had not a thankful sense of the Mercies of God 2. Of corrective Providences The Body is a tender Part with wicked Men when they are straitned for bodily Conveniences they will complain yet the hard Heart is still insensible of Judgments They are insensible of the Author or discerning Cause they do not look upward nor inward and though doctrinally right in these things yet they do not seriously consider it and recal it to mind Opinion is one thing and Consideration is another wicked Men may take up good Opinions but they do not consider the Force and Consequence of them 1. They do not see the Hand of God in them Isa. 26.11 Lord when thy Hand is lifted up they will not see They look on these things but as a Chance 1 Sam. 6.9 And see if it goeth up by the way of his own Coast to Bethshemesh then he hath done us this great Evil but if not then we shall know that it was not his Hand that smote us it was a Chance that happened to us If Men own God's Hand they should take up the Matter with him but they own it doctrinally though not practically A Godly Man hath explicite Thoughts of God Iob doth not say the Sabeans and the Chaldeâ—â—s but the Lord gave and the Lord hath taken away Job 1.21 They do not complain when they are crossed of Chance but the Lord is angry and when they are stricken they consult with him and humble themselves before him Wicked Men are sensible of the smart of the Rod but not of the Hand that holds it 2. They do not see the deserving Cause of them which is Sin Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again to the Lord. If Sickness cometh if a Relation be taken away if an Estate be blasted a waking Conscience looks to the Cause they would see the Mind of God in the Rod. When Israel fell before the Men of Ai Ioshua looketh out for the Troubler so do God's Children 2 dly Insensible of the Power of the Word they have no taste no feeling of the Powers of the World to come Jer. 23.29 Is not my Word like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is a breaking and a melting Power in the Word
will fret and soak in more and more 4. Use frequent Recollection and communing with your Hearts Man hath Reason and can talk with himself God that cannot err surveyed every Day 's Work and found it good Cast up your Account at the foot of every Page he that runneth in Debt and never casteth up his Accounts will sink at last A Man is insensibly hardned for want of searching and ransacking his Conscience there is no serious Repentance with it Lam. 3.40 Let us search and try our Ways and turn again to the Lord. God will search you if you leave the Work to him 5. Improve Afflictions It is a Means God hath appointed to shake us out of our Security We are apt to be lulled asleep with the Delights and Pleasures of Sin till we feel the sharp Rod of Afflictions 2 Chron. 28.22 And in the time of his Distress did he trespass yet more against the Lord This is that King Ahaz They are Monsters of Nature and hopeless Wretches that are not reclaimed by Afflictions God sets a Brand on Ahaz like a dogged Servant that will not stir beat him never so much Unprofitableness under the Rod is an ill Presage In Hell Sinners are always suffering and always sinning 6. Beware of those things which are both Steps unto and Causes of hardness of Heart for one Degree is the cause of another as when Sin is committed without Remorse and swallowed without Grief 7. Beware of extenuating Sin of having less Thoughts of it and being less troubled about it At first it seemed a horrible thing a Burden too heavy for us but afterwards it grows less light and the Heart more insensible and Sin more delightful The Burden of Sin encreaseth in the Children of God as Light and Acquaintance with God increaseth that which they made nothing of at first groweth very heavy 8. Keep Grace in a constant Exercise Let the Fire be kept always in that came down from Heaven 2 Tim. 1.6 VVherefore I put thee in remembrance that thou stir up the Gift of God that is in thee 9. Frequent the Society of God's People Want of care of our Company is a great Fault for Company hardneth in Sin or humbleth The very Example of God's People will be a great help to you how tender they are how watchful what meltings of Heart they have in Prayer how they make conscience of the least Sin how they complain of themselves O what a hard Heart have I Coals lying together keep Fire This is a means to keep us tender Heb. 3.13 But exhort one another daily while it is called To Day lest any of you be hardned through the Deceitfulness of Sin SERMONS UPON EXODVS IV. 21 SERMON I. EXOD. IV. 21 I will harden his Heart that he shall not let my People go I Have spoken of hardness of Heart as it is proper to Man I shall now speak of that Judicial Hardness which is inflicted by God a notable Instance whereof we have in Pharaoh that was raised up that God might in him make his Power known that is he was born into the World and advanced to Royal Dignity that the World may know what God can do against an obstinate contradicting Creature And accordingly it is applied by the Apostle Rom. 9.17 For the Scripture saith unto Pharaoh Even for this same Purpose have I raised thee up that I might shew my Power in thee and that my Name might be declared throughout all the Earth Therefore it is an Instance worth the viewing In this place God acquainteth Moses of it aforehand to fortify him against all Discouragements he was to deal with an obstinate Creature but it was that which God had fore-seen and fore-decreed I will harden his Heart that he shall not let my People go The Point or Head of Doctrine is God's hardning of Sinners You may take it in the form of a Proposition for the help of the weakest Doct. God himself hath an Hand in the hardning of obstinate Sinners About fourteen times is the Hardness of Pharaoh's Heart spoken of and thrice it is said he hardned his own Heart Exod. 8.15 When Pharaoh saw that there was respite he hardned his Heart and hearkned not unto them as the Lord had said So ver 32. And Pharaoh hardned his Heart at that time also neither would he let the People go And again chap. 9.34 And when Pharaoh saw that the Rain and the Hail and the Thunders were ceased he sinned yet more and hardned his Heart he and all his Servants In all the other places it is ascribed to God himself Man hardneth and then God hardneth When God blindeth a Man he first closeth his own Eyes and when God hardneth a Man he first contracteth a Brawn and Stiffness upon his own Heart Pharaoh in hardning himself is charged with two things slighting of the Judgment chap. 7.23 And Pharaoh turned and went into his House neither did he set his Heart to this also And contempt of the Threatning chap. 8.15 He hardned his Heart and hearkned not unto them as the Lord had said And the very same thing also is said to be of God chap. 7.13 He hardned Pharaoh 's Heart that he hearkned not unto them as the Lord had said For the clearing of this I shall I. Give you some Observations from the Story II. Shew you how God hardneth III. The Causes of it I. I shall give you some general Observations from the Story for in the Story of Pharaoh we have the exact Platform of an hard Heart 1. Between the hard Heart and God there is an actual Contest who shall have the better The Parties contesting are God and Pharaoh See the first Sermon on Mark 3.5 pag. 506. 2. The Sin that hardned Pharaoh and put him upon this Contest was Covetousness and Interest of State Iacob's seventy Souls that he brought down to Egypt were grown to six hundred thousand fighting Men besides Children and to â—et such a Company of Men go whom they used as Slaves besides the Prey of their Herds and Flocks seemed hard to Pharaoh Which is not only an Item to Magistrates to retain nothing which God hateth out of Interest and Reason of State but also to private Christians Whatever of Gain and Advantage we may fancy in Sin it will at length prove a certain Loss If God send a Message for our right Eye we must pluck it out or for our right Hand we must cut it off It is dangerous to deny God any thing If he demand Israel and all the Flocks and Herds let them go the sweetest Interests the dearest Pleasures the most gainful Imployments if they are unlawful let them go There is an usual Contest between Interest and Duty between Pleasure and Obedience between Profit and the Command but it is better our own Faith should give the Command the Victory than God's Power 1 Joh. 5.4 This is the Victory that overcomes the World even our Faith He had before spoken of keeping
the Commandments ver 3. and presently he speaketh of Victory over the World The World is the great Enemy of the Commandments and till it be overcome a Christian can have no Comfort but still be contesting with God as Pharaoh was and slighting every Message 3. This Contest on Pharaoh's part is managed with slightings and contempt of God on God's part with Mercy and Condescension On Pharaoh's part with slightings and contempt of God Exod. 5.2 And Pharaoh said Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go Words of profane Contempt Who is the Lord as if he should say Am not I King of Egypt Who is my Peer much less my Superiour and my Lord I know not the Lord. Ere God hath done with Pharaoh he shall know him to the purpose Mark the Words I know not and then I will not Hardness is the usual effect of Blindness Errors of Mind go on to Errors of Heart I will not know I will not hear of it I care not for such a Duty nor will I weigh or consider what is God's Will concerning me The Eye affecteth the Heart Pharaoh did not consider what it was to deal with God and then doubleth the Burdens of the Israelites But now on God's part it is managed with Sweetness and Kindness God from the beginning foreknew the Hardness of Pharaoh's Heart and therefore might have swept him away of a sudden but he giveth him frequent Warnings and Convictions He would have Men convinced e're they are punished Foregoing Mercy sheweth the Righteousness of ensuing Wrath. In all the progress of the Story the first Miracles were before him the next upon him And every Judgment is threatned before it be executed God telleth what he would do to warn Pharaoh In one Plague it is notable that God doth not only threaten the Judgment but sendeth a gracious Warning to bid him take his Cattle out of the Fields Exod. 9.19 Send therefore now and gather thy Cattle and all that thou hast in the Field for upon every Man and Beast which shall be found in the Field and shall not be brought home the Hail shall come down upon them and they shall die To shew that God delighteth not in the Ruine and Destruction of the Creature and to make Pharaoh the more liable to Condemnation and to spare such among the Egyptians as had some Fear of God remaining in them but chiefly to harden Pharaoh the more Exod. 10.1 And the Lord said unto Moses Go in unto Pharaoh for I have hardned his Heart and the Heart of his Servants that I might shew these my Signs before him Moses might say Lord therefore let me never go to Pharaoh but saith God Go in unto him for I have hardned his Heart God continueth the Means though he denieth Grace and the Wicked must be admonished though they will not be reformed In the hardning of Sinners God usually observeth this Course by Mercies and the Meâ—ns of Grace they are convinced and hardned at the same time there is still new matter of glorifying God and hardning the Creature 4. The first Plague on Pharaoh's Heart is Delusion Moses worketh Miracles turneth Aaron's Rod into a Serpent Rivers into Blood bringeth Frogs and the Magicians still do the same God permitteth these Magical Impostures to leave Pharaoh in his wilful Error It is probable that what the Magicians did was not real but a mere Delusion of the Senses but the Lord doth not discover the Cheat because his present Aim was not to shame Satan but to harden Pharaoh therefore he suffered the Devil to imitate the true Miracles without Discovery It is sad when Men chuse false Teachers to themselves and God suffereth them to be blinded Hosea 4.17 Ephraim is joined to Idols let him alone They may have some Parts plausible Elocution Gifts of Prayer there may be common Effects wrought by them these things blind Men and their Hearts are set upon Familism and Antinomianism let them alone Exod. 7.22 The Magicians of Egypt did so with their Inchantments and Pharaoh ' s Heart was hardned This was one means of hardning his Heart the Magicians wrought the same Miracles that Moses and Aaron did God suffereth Men to be hardned by their own Choice 5. God was not wanting to give Pharaoh sufficient means of Conviction The Magicians turned their Rods into Serpents but Aaron's Rod swallowed up their Rods Exod. 7.12 Which sheweth God's supereminent Power They could not deliver him from the Frogs though they could bring Frogs God may suffer the Devil to add to the Judgment but to relieve them is an Act of Mercy the Magicians could add to the Plagues but they could not deliver him from them the Devil can sooner bring a Plague than remove it This was warning enough there was Difficulty enough to harden them and Light enough to convince them Again the Magicians were non-plust in their Art Exod. 8.18 And the Magicians did so with their Inchantments to bring forth Lice but they could not They sought to bring forth Lice and could not being hindred by God's Will They that could bring forth Frogs could not bring forth Lice the greater the Possibility the more are the Magicians abashed this was an easy Miracle All Colour of Excuse is taken away from Pharaoh they confess This is the Finger of God Exod. 8.19 and yet Pharaoh's Heart was hardned as many will not be won to the Truth by the Confession of those that led them into the Mistake Nay afterwards the Magicians themselves were smitten with Boils Exod. 9.11 12. And the Magicians could not stand before Moses because of the Boils for the Boil was upon the Magicians and upon all the Egyptians And the Lord hardned the Heart of Pharaoh and he hearkned not unto them If the hard Heart go to Hell it is not for want of Light but Grace We may wonder as much at the Success as at the Plagues To what a Height of Obstinacy will Man come if he be let alone to Plagues for all this while Pharaoh's Heart was hardened 6. Observe in one of the Plagues Israel might have stolen away whether Pharaoh would or no Exod. 10.22 23. And Moses stretched forth his Hand towards Heaven and there was a thick Darkness in all the Land of Egypt three Days They saw not one another neither rose any from his Place for three Days but all the Children of Israel had Light in their Dwellings They were not only deprived of the Light of Heaven but of Candles and Torches the Air was condensed with thick Clouds and the Mists and Vapors so thick that they would easily have damped them and put them out again Now whilst they were under the Power of three Days Darkness the Israelites might have stolen away and have gone three Days Journey in the Wilderness before they could have made any Pursuit but God had more Miracles to be done When he
away Religion that the want may make us more sensible of the worth of it 5. It bringeth a Scandal and ill report on God in the World Therefore he standeth upon his vindication Micah 6.3 4 5. O my People what have I done unto thee And wherein have I wearied thee Testifie against me For I brought thee up out of the Land of Egypt and redeemed thee out of the house of Servants and I sent before thee Moses Aaron and Miriam Oh my People remember now what Balak King of Moab consulted and what Baalam the Son of Beor answered him from Shittim unto Gilgal that ye may know the righteousness of the Lord. That strangers receive him not is not so bad but that a People acquainted with him should cast him out after trial God calleth upon the Mountains and strong foundations of the Earth who keep still their obediential Subjection to their Creatour to witness against the ingratitude and stupidness of his People What injury have we found in God vers 2. Hear O ye mountains the Lords controversy and ye strong foundations of the Earth for the Lord hath a controversy with his People and he will plead with Israel 1. Vse We must neither build the walls of Iericho again nor as much as in us lyeth suffer others to build them Every one in his place is to hinder the work If Religion were uncertain it were another matter But did Christ come to establish the works of the Devil If Joshua saith cursed be he before the Lord that riseth up and buildeth this City Jericho If Paul said Gal. 1.8 If an Angel from Heaven Preach any other Gospel unto you than that which we have preached unto you let him be accursed If others bestir themselves and by clancular and base artifices go to build these Walls again We should be the more Zealous for God Micah 4.5 For all People shall walk in the Name of his God and we will walk in the Name of our God But what must we do 1. Let us not only profess the true Religion but come under the Power of it The heart is best established by Grace The byas of mens corrupt hearts doth easily prevail against the light of their minds Few are corrupted in opinion but that are first false at heart The regenerate have advantages above other men 1 John 2.20 Ye have an unction from the holy one and know all things Most rotten opinions in the World are against the gust and sense of the new Nature But on the other side Men soon lose their zeal for truth that are addicted to a worldly sensual life Therefore see that Christ's Kingdom be set up in our hearts Luk. 17.21 The Kingdom of God is within you And that there we build not again the things we have destroyed Gal. 2.18 After we have devoted our selves to God we must not fall off from him till Christ's Kingdom be set up in our hearts we shall never sincerely care for his interests in the world For all carnal men seek their own things Men may bustle for a while for the Interest of their several Factions and Opinions but have not a true pure zeal for Christ's Kingdom 2. Let us pray That will do much Christ hath taught us to pray for the coming of his Kingdom Matth. 6.10 Thy Kingdom come David in his penitential Psalm could not forget the welfare of the Church when so deeply concerned as to his own particular for the recovering of his own peace Psal. 51.18 Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Walls of Sion not of Iericho or Babylon It is God's interest spread it before him 3. Be thankful to God for these deliverances Prayer gets blessings but thankfulness keepeth them For God is careful to preserve them to such who count it a benefit and are mindful of it We have manifold cause to bless God 1. For former deliverance out of the House of Bondage so early 2. That he hath so often defeated the attempts of those who would bring us back thither 3. For the good we have many years injoyed under the Reformed Religion which God hath blessed to the converting strengthening and comforting many a precious Soul 4. For continuing still the liberty of the Gospel and means of Grace under a Protestant King 5. For the quiet we now injoy when other parts of Christendom are are in a combustion we are untouched and injoy safety We are querulous and apt to complain but all things reckoned we have much more cause to give thanks 4. Let such deliverances as this inkindle our Love and Zeal to that Religion which God hath owned and defended Partly because when men are perswaded of the Truth such Providences as these are so many attestations to it Psal 41.11 By this I know that thou favourest me because mine enemy doth not triumph over me Partly because God will spue those out of his mouth that are neither hot nor cold Partly because Zeal discourageth the Factours and Abettours of the Kingdom of darkness The Fear of the People restrained the Pharisees 5. Prize the means of Grace and incourage them Iericho's Walls fell by the blast of the Rams-horns This Kingdom falleth by the Preaching of the Gospel 2 Thes. 2.8 Whom the Lord will consume with the Spirit of his mouth Whoever hinders that promotes the Devils Kingdom 2 Cor. 4.4 In whom the God of this world hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them Owls fly in the dark This Kingdom is maintained by Darkness Blindness and Ignorance of the Truth 6. Let us not give incouragement by our Divisions to our adversaries The more we labour for Unity the more we Establish Religion Rom. 16.17 Mark them which cause Divisions and Offences contrary to the Doctrin which ye have Learned and avoid them When Passengers in a boat fall a quarreling and pushing one another they endanger the sinking of the boat When Christ's Army is scattered Antichrist will prevail Keep up the common Christianity it may be peaceful endeavours signifie nothing in a factious and divided â— time yet we must Unite every one in the things that are right and owned by God Jam. 3.17 The wisdom that is from above is first pure then peaecable Provided we touch no unclean thing Here we must separate 2 Cor. 6.17 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you 7 Recommend Religion by an holy Life Partly because gross sins under the Profession of a Reformed Religion provoke God to remove our Candlestick from us Partly because with all understanding Beholders the Fruits of Love Peace and Holiness will justifie your Religion Matth. 11.19 Wisdom is justified of her Children 8. Practise the Vertues contrary to the Vices of the opposite Kingdom Theirs is a Bloody Religion ours a Meâ—k
righteousness for the remission of Sins that are past through the forbearance of God Rom. 3.25 In him God will satisfie his justice and accept of the believing Penitent He spared not his Son that he might spare us Rom. 8.32 He that spareth not his own Son but delivered him up for us all Isa. 53.10 It pleased the Lord to bruise him and the pleasure of the Lord shall prosper in his hand In the same verse Christ's Bruises and our Salvation are called the pleasure of the Lord. The Lord was willing of both and well content with both 3. His gracious Covenant which may be considered 1. As to the terms or conditions it requires 2. As to the Penalties which God hath reserved a Liberty to inflict 1. As to the Terms or Conditions propounded it requireth Perfection and accepteth of Sincerity It requires Perfection Gen. 17.1 I am the Almighty God walk before me and be thou perfect Surely the Covenant of Grace requireth Perfection for the righteous Law is Adopted into the frame of it as the rule of our duty otherwise our defects were no Sins and otherwise allowed failings were consistent with sincerity and where shall we then stop otherwise we were not obliged to strive after perfection for it were only a work of Supererrogation not of necessary Duty to press towards the mark Therefore certainly it doth invite us to the highest degree of Goodness and maketh Perfection it self our Duty And there is Mercy in it that our Duty and Happiness may agree and we may not have liberty to be bad and miserable but ever bound to our own felicity which consisteth in an exact Conformity to God and the most perfect subjection to him But yet it accepteth of Sincerity If our Hearts be upright with God and set to obey please and glorify him and we make it our main work so to do God will not enter into judgments with his Servants nor be strict to his Children nor condemn those that Love and Fear him 2 Chron. 30.18 19 20. But Hezekiah prayed for them saying The good Lord pardon every one that prepareth his Heart to seek God the Lord God of his Fathers though he be not cleansed according to the purification of the Sanctuary And the Lord hearkned to Hezekiah and healed the people Therefore he taketh not advantage of our infirmities to ruine us Indeed as the Covenant commandeth Perfection it noteth our infirmities to humble us in order to our cure but as it accepteth of Sincerity Christ looketh not to our Infirmities as a Judge but as a tender Physician to rid us of them and free us from them more and more 2. As to the Afflictions and Penalties which God hath reserved a liberty to inflict notwithstanding the new Covenant they all infer his sparing of us for they are but Temporal Evils when we have deserved Eternal and the Temporal Evil is sent to prevent Eternal It is true they are merited by our Sin but yet they turn to our good They are in themselves the effects of God's displeasure and parts of our Misery but by them he speaketh to the Conscience of a Sinner and sealeth Instruction to our Hearts that we no longer deal perversly for the rod hath a voice Micah 6.9 Hear ye the rod and who hath appointed it In short they are in themselves and in their own nature Evils of punishment but there property is changed and so they are acts of God's Faithfulness Psal. 119.75 I know O Lord that thy Iudgments are right and that thou in faithfulness hast afflicted me and they are sent to us as a needful Medicine Isa. 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his Sin And are profitable acts of God's Fatherly Discipline Heb. 12.10 For they verily for a few days chastned us after their own pleasure but he for our profit that we might be partakers of his Holiness Mercy turneth them to our benefit 'T is our part to seek after the benefit it is God's part to give it and to remove the affliction and that is his sparing Hic ure hic seca modo in Aeternum parcas or Burn me or Cut me or do what thou wilt with me here so thou spare me as to Eternal punishment said one of the Ancients 4. From his comfortable relation to us He is our Father and a Father will not be severe to his Children partly out of Instinct of Nature which inclineth the Bruits to their Young ones till they can shift for themselves and partly from Reason which should guide Men they being our own Flesh Blood and Bone a New and Second self the Child is the Father Multiplied and the Father Continued And partly out of Conscience of God's Command who hath injoyned this Duty on Parents to be tender of their Children Now if God be our Father and will take the relation upon himself he will do whatever this relation implieth Psal. 103.13 Like as a Father pitieth his Children so the Lord pitieth thosâ— that fâ—ar him Yea whatever is in the Creature is ascribed to God per modum Eminentiae By way of Eminency Tam Pater nemo No one is so much a Father as God Luke 11.13 If ye then being evil know how to give good Gifts to your children how much more shall your heavenly Father give the Holy Spirit to them that ask him So in the present case 1. There is sparing as to acceptance A Father if there be any blemish in his Child he will pity it and cover it He accepteth in good part the willingness of his Son to serve him though he through weakness fail in the exact manner of performance So our Heavenly Father accepteth of a willing and honest Heart though we come short of that perfection required in the Law His choice Servants have had their blemishes yet their merciful Father giveth them this commendation that they have have walked before him with a perfect Heart So doth God to David Asa and Iehosaphat 1 King 15.5 David did that which was right in the eyes of the Lord and turned not aside from any thing which he commanded him save only in the matter of Uriah The brand of that wilful sin sticketh upon him but other things are passed by 2. There is God's sparing as to Punishment and Correction It is true that God hath reserved a liberty to scourge his Children but still he doth it as a Father Heb. 12.6 For whom the Lord loveth he chastneth and scourgeth every Son whom he receiveth To spare the Rod is to spoil the Child but still he useth it as a Father which is seen partly because he cometh to it unwillingly There are Tears in his Eyes as it were when the Rod is in his hand Lam. 3.33 He doth not afflict willingly nor grieve the children of men And partly because he doth it in measure and with great Moderation In chastising his people he dealeth otherwise with his People than
strength is not the strength of Bulls it doth not lie in brutish force but strength of Reason Our own Reason is too feeble to encounter our Passions if not assisted by Grace they are not healed by Time but spiritual Wisdom Psal. 94.19 In the multitude of my thoughts within me thy comforts delight my soul. 2. Expostulate with your selves and cite all your Passions before the Tribunal of Reason Psal. 42.5 Why art thou cast down Oh my soul Why art thou disquieted within me God puts Ionah to the Question Ionah 4.4 Dost thou well to be angry So should we argue with our selves with whom are you displeased Is it with God He doth what he pleaseth he might cast thee into Hell and art thou angry because of his Temporal Chastisement He hath bestowed many Mercies upon thee and shall he not take his seasons to chastise thee Art thou angry with Man But is not God's hand in it Hast not thou done so to others Eccles. 7.22 For oftentimes also thy own heart knoweth that thou thy self likewise hast cursed others A Sermon on LUKE xxiii 34 Father forgive them for they know not what they do THE Words of the Dying are wont to be much observed when Men depart out of the Body they are usually more serious and divine and speak with greater weight As a Man that is to take a Journey trusseth up his Bundle or Fardle so when Men are to take a Journey to God and are upon the brink of the everlasting State they are wont to gather up whatever is of a divine and immortal Nature Especially the Speeches of the Godly dying are to be regarded who having laid aside worldly Affairs and earthly Thoughts are wholly exercised in the Contemplation of heavenly Things Therefore in Scripture we read of David's last Words 2 Sam. 23.1 and of Ioshua cap. 23. ver 14. And behold this day I am going the way of all the Earth But before he goes he would leave this Testimony for God Ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof So Iacob Moses Simeon Luke 21.29 30. Lord now lettest thou thy servant depart in peace according to thy word For mine eyes have seen thy salvation Paul 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge shall give me at that day and not to me only but unto all them also that love his appearing Now certainly if any Man's dying Speeches are to be observed Christ's are much more Iob said Iob 19.23 24. Oh that my words were now written Oh that they were printed in a book That they were graven with an iron pen and lead in the rock for ever It were well if Christ's Words were written not in Cedar but in our own Hearts They reckon seven short Speeches of Christ upon the Cross and this is the first when he begins to break off his silence it is to pray for his Persecutors Father forgive them for they know not what they do In which Words there is 1. Christ's Request Father forgive them 2. The Argument by which it is enforced For they know not what they do I. Christ's Request Father forgive them Father is a word of Confidence towards God and of Love to his Enemies he mentioneth the sweetest Relation Father is a word of blandishment as Children when they would obtain any thing at their Parents hands cry Father Some observe that when he speaketh of his own Desertion he criâ—th My God! my God! But now when he prayeth for the Pardon of his Enemies he useth a more endearing Relation Father But the Observation is fond and nice for Christ in his own case useth the same endearing Title Mat. 26.39 Oh my father if it be possiâ—le let this cup pass from me and there is a special Reason why in his Desertion he should say My God! my God! as suiting the Title to his case Eli Eli My strong One my strong One He wanted the strong Support and the sensible Consolations of his Godhead It is most comfortable to observe how Christ upon the Cross calleth God Father he felt him a Judge and believeth him a Father The special Work of Faith in Afflictions is to maintain the Comfort of Adoption Heb. 12.5 Ye have forgotten the exhortation that speaketh unto you as unto children My son despise not thou the chastening of the Lord. Those that are under chastening may be Sons God doth not always put on the Person of a Judge when he taketh the Rod in his hand the change of your Condition doth not alter nor make void your Interest God is the God of the Valleys as well as the God of the Hills Christ was now as a Man forsaken and rejected of God left to the Assaults of Satan and Scorns of Men and yet in the height of his Pains and Passion he retaineth his Confidence Father forgive them The whole World is not worth the comfort that is wrapped up in that one word Father It is a great folly in the Children of God to question his Love meerly because of the greatness of their Afflictions We presently cry out as Iob 30.21 Thou art become cruâ—l to me with thy strong hand thou oâ—pâ—sâ—st thy self against me That he hath put off all Fatherly Affection because we judge of the Cross according to the sense of our own Flesh. And therefore meerly to question God's Love because of Afflictions is folly rather we may conclude the contrary of the two Bastards are left to a looser Discipline than Sons the Bramble of the Wilderness is suffered to grow and spread when the Vine is cut and pruned and pared The Stones that are to be set in the Building are most hewed and squared others lie neglected in the Quarry and are left to their own roughness Multiplied Afflictions are a sign God hath a care of you he will not suffer you to run wild And therefore in defiance of the Cross learn to call God Father look through the Cloud of the present Dispensation to the Love of God towards you Father forgive them Christ speaks as foreseeing the Danger and Punishment which they would bring on themselves as the fruit of their Madness and Folly and therefore he prays Father forgive them This Act was provocation enough to move God to dissolve the Bonds of Nature to cleave the Earth that it might swallow them up quick or to rain Hell out of Heaven upon them Lesser Offences have been thus punished and one word from Christ's mouth had been enough But Father forgive them we hear nothing but words of mild pity when he says Forgive he means also convert them for where there is no Conversion there can be no
Objects of Pity and Compassion rather than of Passion and Anger Eph. 1.32 Be ye kind one to another tender hearted forgiving one another even as God for Christ's sake hath forgiven you Consider what God hath done to you that you may do the same to them Secondly The next consideration of this Prayer of Christ is as a Tast and Pledge of his Mediation and Intercession So it is Prophecied Isa. 53.12 He was numbred with the transgressors and he bare the sin of many and made intercession for the transgressors Christ was placed in the midst of Thieves as the first Clause is explained Mark 15.28 and he made Intercession that is prayed for his Persecutors The whole Chapter is a Prophetical Narration of the Acts and Sorrows of Christ upon the Cross. In this publick Sense and Consideration let us see what may be gathered out of the Clause Father forgive them 1. It is an Instance of Christ's Love and Bowels to Sinners he loved Mankind so well that he Prayed for them that Crucified him Look on the Lord Jesus as Praying and Dying for Enemies and improve it as a ground of Confidence Upon the Cross he would give us an Instance of his Efficacy in converting the Thief and of his Affection in praying for his Persecutors We were as great Enemies to Christ and as deep in the Guilt of his Passion as they Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son The Enemies of his Kingdom are every way as bad as the Enemies of his Person if Christ did not say Father forgive what would become of us You will say we are Christians But scandalous Sinners renew his Sufferings and put him to an open shame Heb. 6.6 Oh! let us Adore God for these Experiences it is a mighty ground of Hope that Christ hath put in for a Pardon he would not die till he had expressed his Reconciliation with his Enemies 2. See what is the Voice and Merit of his Sufferings Father forgive them This is the Speech that Christ uttered when he was laid on the Cross. The Apostle compareth Christ's Blood and the Blood of Abel Heb. 12.24 And to the blood of sprinkling that speaketh better things than the blood of Abel Abel's Blood was clamorous in the Ears of God Gen. 4.10 The voice of thy brothers blood crieth to me from the ground And so in the Conscience of Cain it crieth Avenge Avenge me Christ's Blood hath another Voice it speaketh to God to pacifie his Wrath and to Pardon us if penitent and believing Sinners it speaketh to Conscience to be quiet God hath found out a Ransom The Blood of Christ may speak against us as well as against the Iews for by our Sins we made Christ to die Oh! be not quiet till it speak Peace in your Consciences Christ's Blood was spilt in Malice as Abel's was and might have cried for Vengeance on the Actors who were not only the Iews but we and it yet speaketh as Abel's did Heb. 11.4 By it he being dead yet speaketh It is a speaking Blood and is yet speaking The speaking of the Blood is interpreted according to the Words in their Mouth wherewith they died Mat. 23.35 That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zecharias the son of Barachias whom ye slew between the porch and the altar Our Lord gathers it from Zecharias his saying The Lord look upon it and require it 2 Chron. 24.22 So the Words of Christ interpret his Death 3. In the Mediatory Consideration it hinteth the coupling of his Intercession with his Satisfaction On the Cross there he dieth and there he prayeth he was both Priest and Sacrifice The High-Priest under the Law was not only to slay the Sacrifice but to intercede for the People first the Beast was slain without the Camp and then the Blood was carried into the Holy of Holies and there Prayer was made with Incense but before that Aaron when he was going into the holy Place before the Lord was to cause the sound of his Golden Bells to be heard under pain of Death Exod. 28.35 To this I parallel this Action of Christ upon the Cross. This Prayer was as the sound of the Golden Bells he would make his Voice to be heard by Prayer and then he goes into the Holy of Holies the Lord Jesus Christ when he shed his Blood before the Tribunal of God he sendeth forth a Prayer God would have our Salvation carried on in a way of Mercy and Justice and Christ was to mingle Intreaty with Satisfaction as Lev. 16.14 the High-Priest was to bring the Blood within the Vail and to sprinkle it upon the Mercy-Seat He must satisfie Justice and make an Address to Mercy that we that have sinned with both hands may take hold of God with both hands Rom. 3.24 Being justified freely by his grace through the redemption that is in Iesus Christ it is freely and yet through the redemption that is in Iesus Christ these two sweetly accord 4. This is a Pledge of his constant Intercession in Heaven The Ceremonies of the Old Law were not only Types of Christ but his visible Actions were a kind of Types and Pledges of his Spiritual Actions 1 Iohn 2.1 If any man sin we have an advocate with the father Iesus Christ the righteous He that could pray for Enemies will pray for Friends and he that got our Pardon by his Intercession will promote our Salvation Certainly Christ's Glorified Soul looseth no Affection he is as earnest with the Father for his Friends as ever he was upon the Cross for his Persecutors Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Christ doth appear as our Advocate in Court not only in our Name but in our stead 5. It shews the Nature of his Intercession It not only implies the everlastingness of his Merit that his Blood doth continue to deserve such things at the hands of God as we stand in need of but it is a continual representation of his Merit it is not a Metaphor but a solemn Act of his Priesthood Again it is not by Verbal Expressions such as he used here upon Earth Father forgive them this became the state of his Humiliation but now he intercedes Non voce sed miseratione Not by Voice but by Pity What is it then Partly his appearing in Heaven as God in our Nature Heb. 9.24 Christ is not entred into the holy places made with hands c. but into heaven it self now to appear in the presence of God for us He is said to appear before God for us as the High-Priest came and presented himself before God with the Names of the twelve Tribes engraven on his Breast-plate Partly in his expressing an actual Willingness or the